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Bolivian Katarism: the Emergence of an Indian Challenge to the Social Order

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Bolivian Katarism: the Emergence of an Indian Challenge to the Social Order BOLIVIAN KATARISM: THE EMERGENCE OF AN INDIAN CHALLENGE TO THE SOCIAL ORDER By Cécile Casen “Como indios nos explotaron, como indios nos liberaremos.”1 The name of Túpac Katari is mentioned in all of Evo Morales’ major speeches. Often presented as Bolivia’s “first indigenous president”, Morales likes to think he embodies the prophesy of this Aymara chief, who was drawn and quartered at the end of the 18th- century: “I will return and there will be millions of us.” Túpac Katari is known for having laid siege to La Paz during the Great Rebellion of 1780.2 His name is also associated with more recent political history, in particular the eponymous movement that, in the 1970s, made him a symbol of Indian resistance to Creole elite oppression and the 1 “Exploited as Indians, it is as Indians that we will free ourselves.” All Spanish-language citations in the present article are our translation. 2 The siege lasted from March to October 1781. The Great Rebellion concerned the entire region of Upper Peru between 1780 and 1783. In this revolt against excessive taxes and the abuses of the corregidores – representatives of Spanish royal power – Túpac Amaru and Túpac Katari were leaders of the regions of Cuzco and La Paz, respectively. Scarlett O’Phelan Godoy, Un siglo de rebeliones anticoloniales: Perú y Bolivia 1700-1783, Cuzco, Centro de Estudios Regionales Andinos Bartolomé de Las Casas, 1988; Jean Piel, “¿Cómo interpretar la rebelión pan-andina de 1780-1783?”, in Jean Meyer (ed.), Tres levantamientos populares: Pugachov, Túpac Amaru, Hidalgo, Mexico, Centro de Estudios mexicanos y centroamericanos (CEMCA/CNCAM), 1992, pp. 71-80; Marie-Danielle Demélas, La Invención politica: Bolivia, Ecuador, Perú en el siglo XIX, Lima, IFEA/IEP, 2003. standard of Bolivian indigenous movements.3 Twenty years after the 1952 Revolution put an end to the reign of the Rosca (the mining and estate-owning oligarchy), established universal suffrage, nationalized the mines and passed land reform,4 Katarism denounced the persistent economic exploitation and “cultural” oppression suffered by Indians. The tenacity of Katarist theses is due to their opposition to the state’s indigenous policy. As Henri Favre has shown, this policy sought, as in other Latin American states, to modernize society and convert it into a nation with the aid of an integrationist model.5 The Katarist peasant trade union movement, which was above all active in the Andean Plateau area of the La Paz region, took part in the watershed moment that witnessed the transition from a class-based conception of society to an interpretation that also took ethnic group membership into account in the domain of social and political struggles. Understanding the conditions under which this oppositional movement emerged requires an examination of its specifically Indian dimension. What factors rendered the ethnic marker relevant in the eyes of Katarist activists and led them to “become” Indian? The historical conditions of the emergence of Katarist organizations reflect the evolution of relations between peasants and the state since the Revolution and, in particular, the deterioration of these relations from the late 1960s. Yet, as a movement consisting of political, syndical and intellectual components, Katarism cannot be reduced to its rural dimension. To understand the conditions in which Katarist discourse was elaborated, it is essential to take the urban experience of Andean immigrants into account. 3 In the Latin-American context, the term “indigenous” is more neutral for designating the first-arrival populations. Much has been written about the Katarist movement. See in particular Diego Pacheco, El indianismo y los indios contemporáneos en Bolivia, La Paz, Instituto de la Historia Social de Bolivia, Hisbol/Museo Nacional de Etnografía y Folklore, 1992; Jean-Pierre Lavaud, “Identité et politique: le courant Túpac Katari en Bolivie”, ERSIPAL 24, IHEAL working paper, 1982; J.-P. Lavaud, “De l’indigénisme à l’indianisme: le cas de la Bolivie”, Problèmes d’Amérique latine, 7, 1992, pp. 63-82; Yvon Le Bot, Violence de la modernité en Amérique latine: indianité, société et pouvoir, Paris, Karthala, 1994, chap. 4. 4 The main studies of the Bolivian Revolution are those of James Malloy, Bolivia: The Uncompleted Revolution, Pittsburgh, University of Pittsburgh Press, 1970; James Dunkerly, Rebellion in the Veins: Political Struggle in Bolivia, 1952-1982, London, Verso, 1984; Herbert S. Klein, Origenes de la Revolución Nacional boliviana. La crisis de la generacion del Chaco, La Paz, Juventud, 1968. 5 Henri Favre, L’indigénisme, Paris, PUF, 1996, pp. 78-79. http://www.sciencespo.fr/ceri 2 From Cooptation to Repression: The Deterioration of Relations between Peasants and the State The 1952 Revolution rendered the peasant “class” the state’s main ally. From 1952 to 1964, the successive governments of the ruling party, the National Revolutionary Movement (Movimiento Nacionalista Revolucionario, MNR), did not hesitate to draw upon the peasants’ loyalty to counter the worker movement’s readiness to fight. This policy was continued under the military regime of General Barrientos (1964-1969).6 Deteriorating relations between rulers and peasants over the course of the post- revolutionary period (1954-74) played a decisive role in the emergence of Katarism. Increasingly authoritarian governments watered down and finally abandoned revolutionary promises, feeding growing peasant opposition. Until the Revolution, it can be said that most of the Indian population consisted of peasants or at least rural dwellers.7 Schematically, it can be divided between indigenous communities,8 whose lands had been constantly despoiled since Independence,9 and the labor force of the haciendas subject to pongueaje, or the collection of obligations (domestic labor, tenant fees and personal services) owed by peasants to the hacendados. The Revolution condemned this system as semi-feudal and put an end to it by way of land reform in 1953. The MNR understood that the peasant “class” was an indispensable ally in establishing the legitimacy of the national- popular regime and used it – quite apart from any considerations of an ethnic nature – as its principal social base. The ideology of 1952 thus promoted the figure of the 6 Even before General Barrientos took power, the question of the political weight to accord to the Bolivian Worker Central (Central Obrera Boliviana, COB) divided the MNR between supporters of revolutionary radicalization and those who emphasized the need to supply the United States with evidence of moderation. 7 In 1950, the cities of La Paz and Santa Cruz only counted for 12% of the national population. H.S. Klein, “The Historical Background to the Rise of the MAS, 1952-2005”, in Adrian J. Pearce (ed.), Evo Morales and the Movimiento Al Socialismo in Bolivia: The First Term in Context, 2006-2010, London, Institute for the Study of the Americas, 2011, p. 41. 8 According to Jean-Pierre Bernard, in 1953, these communities represented around 39% of the agricultural population and occupied 22% of the land. Jean-Pierre Bernard, “Mouvements paysans et réforme agraire: réflexions sur les cas bolivien et péruvien”, Revue française de science politique, 19 (5), 1969, pp. 982-1017. 9 As Christine Delfour reminds us, as soon as the country became independent, the Creoles established legal rules allowing community lands which had until then been recognized by the Law of the Indies to be legally despoiled. Christine Delfour, L’invention nationaliste en Bolivie: une culture politique complexe, Paris, L’Harmattan, 2005, pp. 170-71. http://www.sciencespo.fr/ceri 3 “peasant brother” (“hermano campesino”) and viewed universal citizenship as a necessary condition for ending discrimination against Indians. “There are no longer any Indians, there are only peasants,” Victor Paz Estenssoro10 is said to have remarked at the time. In the Andes, the ayllus11 were re-baptized “unions” and, more generally, all references to an ethnic dimension of inter-individual relations were banished from official political discourse. This was intended to promote small, private property holding producers within a “modern” society. The government decrees establishing land reform12 essentially consisted of dividing the haciendas into small properties. The emancipation of the Indian was conceived in the framework of the construction of a mestizo nation in which Indians were expected to gradually lose their distinctive characteristics. From 1952 to 1964, MNR governments created, oversaw and gave direction to peasant organizations. These were integrated into a trade union system whose leaders served as intermediaries for the Party in the communities and former haciendas. All requests for titles to property were contingent upon union membership. Even before the end of the government of Hernan Siles (1956-1960), peasant militias were intervening alongside the army to repress the worker movement in the mining centers. From 1964, the army’s rise to power was reflected in the establishment of General Barrientos’ dictatorship.13 The latter continued to use the peasants’ loyalty towards the regime as a rampart against the worker’s movement. As a tool for control and mobilization, the 10 Co-founder of the MNR with Hernan Siles, Victor Paz Estenssoro became president following the victory of the MNR militias against the army on 9 April 1952. 11 The ayllu is the pre-Columbian Andean social and territorial organization. A community institution grouping an agrarian collectivity
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